#The fear of Allah means consciousness of Allah

[6peaches]

Because here’s something else that’s true. In the day-to-day trenches of adult life, there is actually no such thing as atheism. There is no such thing as not worshipping. Everybody worships. The only choice we get is what to worship. And an outstanding reason for choosing some sort of God or spiritual-type thing to worship — be it J.C. or Allah, be it Yahweh or the Wiccan mother-goddess or the Four Noble Truths or some infrangible set of ethical principles — is that pretty much anything else you worship will eat you alive. If you worship money and things — if they are where you tap real meaning in life — then you will never have enough. Never feel you have enough. It’s the truth. Worship your own body and beauty and sexual allure and you will always feel ugly, and when time and age start showing, you will die a million deaths before they finally plant you. On one level, we all know this stuff already — it’s been codified as myths, proverbs, clichés, bromides, epigrams, parables: the skeleton of every great story. The trick is keeping the truth up-front in daily consciousness. Worship power — you will feel weak and afraid, and you will need ever more power over others to keep the fear at bay. Worship your intellect, being seen as smart — you will end up feeling stupid, a fraud, always on the verge of being found out. And so on.

David Foster Wallace, This is Water

[speaker-of-the-void-cats]

Final attempts to understand before the Shape is unveiled

What is the Light?

Matter. Creation. Complexity. The Light is all these things, and in all things. Look up at the Sky. Light reveals. Light blinds.

What is the Traveler?

A manifestation. A generator. A projector. A computer and storage drive for one form of existence. A cage. A source. A wellspring. A Gardener seeking to sow. A half-truth.

What is the Veil?

A manifestation. An enigma. A blueprint. A mirror. A cocoon and a web. A matrix. A devourer. A reaper. A recycler. A chalice. A xenotaph. A prism. A prison. A black box. Katabasis. Minds; yours, mine, ours. Its. Rivers. All-in-one and one-in-all. The other half.

What are we meant to be?

Not soldiers given orders by the general of a grand campaign of conquest. Not warlords granted power to rule over the weak. Guardians, vested with a singular, true purpose; protect this reality and those passing through it in mortality. See them safely along the path so they may realize their potential. Steadfast sentinels, insatiable explorers, mindful truth seekers; a trinity that ripples across the ocean of life itself.

What are the Ghosts?

A Guardian's guardian. A link. A proxy. A go-between. A stopper on death.

When one dies and vacates their form of Light, the soul is reclaimed to the bottle from which we all once poured... all except Guardians. Guardians remain because another soul stands in the way, one already taken from life but torn back from death and given a new shell. A ghost, holding the reaper at bay. For now.

What is the Witness?

Not the Shape, but the shadow of one. The first child, the first knife to carve flesh and stone. Not the pyramidion, but the block supporting it, lifting it up, making it possible. Many in one, an aspirational reflection of that which was seen darkly beyond the Veil. A seer. An observer. A summoner. A false prophet. A thorn. A witness to the end, to the true Shape.

What is the Darkness?

Thought. Memory. Emotion. Consciousness. Collapse. The mirror's image. A byproduct. You. Me. The universe. The Deep.

What is the Final Shape?

Beauty. Fear. Sorrow. Majesty. A winnower to shape the garden, to give it ultimate purpose. A singular mind with a singular vision and a singular purpose which is what it is because it is all it ever could be. A force of nature yet shaped by a hand. Created to devour you, me, everything and everyone we know. The pyramidion. The peak. The pinnacle. The inevitable.

Choose the form of the destructor.

What is the truth in the Darkness?

Light casts shadows. The shadows dance upon the cave wall, lies projected to convey the truth, the meaning; there is no meaning. We are all the same.

We are all pinched silhouettes impaled on the twitchings of infinitely long spiderlegs.

All the while I thought on the truth of Bashaarat’s words: past and future are the same, and we cannot change either, only know them more fully. My journey to the past had changed nothing, but what I had learned had changed everything, and I understood that it could not have been otherwise. If our lives are tales that Allah tells, then we are the audience as well as the players, and it is by living these tales that we receive their lessons.

— The Merchant and the Alchemist's Gate by Ted Chiang

V. What the Thunder Said After the torchlight red on sweaty faces After the frosty silence in the gardens After the agony in stony places The shouting and the crying Prison and palace and reverberation Of thunder of spring over distant mountains He who was living is now dead We who were living are now dying With a little patience Here is no water but only rock Rock and no water and the sandy road The road winding above among the mountains Which are mountains of rock without water If there were water we should stop and drink Amongst the rock one cannot stop or think Sweat is dry and feet are in the sand If there were only water amongst the rock Dead mountain mouth of carious teeth that cannot spit Here one can neither stand nor lie nor sit There is not even silence in the mountains But dry sterile thunder without rain There is not even solitude in the mountains But red sullen faces sneer and snarl From doors of mudcracked houses If there were water And no rock If there were rock And also water And water A spring A pool among the rock If there were the sound of water only Not the cicada And dry grass singing But sound of water over a rock Where the hermit-thrush sings in the pine trees Drip drop drip drop drop drop drop But there is no water Who is the third who walks always beside you? When I count, there are only you and I together But when I look ahead up the white road There is always another one walking beside you Gliding wrapt in a brown mantle, hooded I do not know whether a man or a woman —But who is that on the other side of you? What is that sound high in the air Murmur of maternal lamentation Who are those hooded hordes swarming Over endless plains, stumbling in cracked earth Ringed by the flat horizon only What is the city over the mountains Cracks and reforms and bursts in the violet air Falling towers Jerusalem Athens Alexandria Vienna London Unreal A woman drew her long black hair out tight And fiddled whisper music on those strings And bats with baby faces in the violet light Whistled, and beat their wings And crawled head downward down a blackened wall And upside down in air were towers Tolling reminiscent bells, that kept the hours And voices singing out of empty cisterns and exhausted wells. In this decayed hole among the mountains In the faint moonlight, the grass is singing Over the tumbled graves, about the chapel There is the empty chapel, only the wind’s home. It has no windows, and the door swings, Dry bones can harm no one. Only a cock stood on the rooftree Co co rico co co rico In a flash of lightning. Then a damp gust Bringing rain Ganga was sunken, and the limp leaves Waited for rain, while the black clouds Gathered far distant, over Himavant. The jungle crouched, humped in silence. Then spoke the thunder DA Datta: what have we given? My friend, blood shaking my heart The awful daring of a moment’s surrender Which an age of prudence can never retract By this, and this only, we have existed Which is not to be found in our obituaries Or in memories draped by the beneficent spider Or under seals broken by the lean solicitor In our empty rooms DA Dayadhvam: I have heard the key Turn in the door once and turn once only We think of the key, each in his prison Thinking of the key, each confirms a prison Only at nightfall, aethereal rumours Revive for a moment a broken Coriolanus DA Damyata: The boat responded Gaily, to the hand expert with sail and oar The sea was calm, your heart would have responded Gaily, when invited, beating obedient To controlling hands I sat upon the shore Fishing, with the arid plain behind me Shall I at least set my lands in order? London Bridge is falling down falling down falling down Poi s’ascose nel foco che gli affina Quando fiam uti chelidon—O swallow swallow Le Prince d’Aquitaine à la tour abolie These fragments I have shored against my ruins Why then Ile fit you. Hieronymo’s mad againe. Datta. Dayadhvam. Damyata. Shantih shantih shantih

[asma-al-husna]

Allah calls Himself Ar-Raheem— The Bestower of Mercy, The Most Compassionate— on 93 occasions in the Quran, 112 times in the basmalah. Ar-Raheem is the One who bestows His continuous mercy on all of creation and who bestows even more grace and greater rewards in response to the good deeds of the believers!

The Most Compassionate, the Bestower of Mercy

Both raheem and rahmaan come from the root raa-haa-meem, which points to four main meanings. The first meaning is to have gentleness and to love, the second is to have mercy. The third meaning is to show favour, and the fourth meaning is to have all that is required for beneficence.

This root appears 339 times in the Quran in nine derived forms. Examples of these forms are turhamoona (“receive mercy”), ruhman (in affection”), and ar-raahimeena (“[of]those who show mercy”).

Linguistically, raheem shows continuity or repetition (the ending of –ee(m)). For example jameel means beautiful and kareem means honourable or generous, which reflect characteristics or states. Related to Ar-Rahmaan, Ar-Raheem refers to the action or the effect of Allah’s intense mercy on creation, indicating how this mercy encompasses creatures. Imagine a shower of blessings, and imagine the shower as very intense and continuous. Allah is the intensely and the continuously Merciful.

Ar-Raheem Himself says: He said, “I will ask forgiveness for you from my Lord. Indeed, it is He who is the Forgiving, the Merciful [Quran, 12:98] . . . [O Muhammad], inform My servants that it is I who am the Forgiving, the Merciful [Quran, 15:49] and. . . And indeed, your Lord – He is the Exalted in Might, the Merciful. [Quran, 26:9]

The merciful of the creation

Certain names Allah ‘azza wa jall uses only to describe Himself. He says: Say: Invoke Allah or invoke Ar-Rahmaan, by whatever name you invoke Him (it is the same), for to Him belong the Best names. [Quran, 17:110] As for Allah’s name Ar-Raheem, Allah ‘azza wa jall has described others by it: Verily, there has come unto you a Messenger from amongst yourselves. It grieves him that you should receive any injury or difficulty. He (Muhammad) is anxious over you (to be rightly guided) for the believers kind and merciful. [Quran 9:128]

Being kind to others is a blessing

Know that kind and compassionate treatment is liked by Ar-Raheem and is in fact His blessing from Him to you. A person who is hardhearted is deprived of this divine blessing and mercy. Aishah radiyallahu ‘anha reported that some Bedouins came to the Messenger of Allah salallahu ‘alayhi wasallam and asked, ‘Do you kiss your children?’ He replied, ‘Yes.’ They then said: ‘By Allah, we do not kiss them.’ He then replied, ‘I cannot help you if Allah has snatched kindness from your hearts.’ [Al-Bukharee, Muslim] So open up your heart to others and constantly warm your heart with the remembrance of Allah ‘azza wa jall.

How can you live by this name?

1. Obey Ar-Raheem, hold onto the Quran.
And He is Merciful (Raheem) to the believers [Quran, 33:43]. Allah ‘azza wa jall mentions ways for you in the Quran to receive His special mercy as a believer. He says: and obey Allah and His Messenger so that you all may receive Mercy [3:132]. This mercy is only reserved for those who try their best to hold on to the guidelines, prohibitions, and commandments mentioned in the Quran and Sunnah. And this is a book, We have sent it down as one blessed, so follow it and fear Allah so that you all may receive Mercy [6:155].

2. Strive for taqwa.
O you who have believed, have taqwa of Allah and believe in His Messenger; He will [then] give you a double portion of His mercy and make for you a light by which you will walk and forgive you; and Allah is Forgiving and Merciful [Quran, 57:28]. Taqwa can be described as consciousness which inspires you to be on guard against wrong action and eager for actions which please Allah ‘azza wa jall and to stay away from those actions which displease and anger him. Tips to increase your taqwa are: be alert to whatever may divert you from Allah, and be alert to your desires that may lead you to the forbidden. Ascribe each success, material or spiritual, to Allah only, and long for His pleasure in everything you do, big or small. Renew your emaan by reflecting on Ar-Raheem’s creation and remember death by living each day with the knowledge it can happen anytime.

3. Pray four units of prayer before ‘asr.
The Prophet salallahu ‘alayhi wa sallam said: May Allah have mercy on one who prays four raka’aat before the ‘asr Prayer [At-Tirmidhee].

4. Listen to the Quran attentively.
And when the Quran is recited, listen to it with attention, that you may receive mercy [Quran, 7:204]. Have you noticed the effect on your heart when you sit and listen to the Quran with your ears and heart, with no distractions around you? The more you respect and honour the Book of Allah, the more cure, guidance and mercy you will receive through it.

5. Turn to Ar-Raheem.
Whenever Ar-Raheem gives you a trial, know that no one can give you a way out but Him, so turn to Him as soon as hardship hits you. And if Allah should touch you with adversity, there is no remover of it except Him; and if He intends for you good, then there is no repeller of His bounty. He causes it to reach whom He wills of His servants. And He is the Forgiving, the Merciful [Quran, 10:107]. No matter what sin you commit, Allah ‘azza wa jall forgives you if you repent of it. That’s the beauty of Al-Ghafoor Ar-Raheem.

6. Ask Ar-Raheem for compassion.
The Prophet salallahu ‘alayhi wa sallam said: He who is not merciful to our young (people) and who shows no respect to our elderly is not one of us. [At-Tirmidhee] Ask Allah ‘azza wa jall to bless you with a soft heart and to enable you to feel compassion towards your relatives, friends, and the whole Muslim nation. How many do not feel responsible or attached to the ummah? The Prophet salallahu ‘alayhi wa sallam said: The similitude of believers in regard to mutual love, affection, fellow-feeling is that of one body; when any limb of it aches, the whole body aches, because of sleeplessness and fever. [Muslim]

O Allah, Ar-Raheem, we know that You bestow Your mercy perfectly and continuously on all that exists. Guide us to hold onto Your book and the sunnah so we may attain your special mercy and adorn our actions, speech, and thoughts with a deep sense of taqwa. Make us turn to You at all times, asking for Your Mercy, and make us compassionate so we will enter through the gates of Your paradise by Your mercy, ameen!

[tawakkull]

SPIRITUALITY IN ISLAM: PART 17: WARA’ (ABSTINENCE)

Wara’ is defined as holding oneself back from unbecoming, unnecessary things; as strictly refraining from what is unlawful and forbidden; or abstaining from all doubtful things lest one should commit a forbidden act. The Islamic principle: Abandon what you doubt and prefer what you have no doubt about, and the Prophetic saying: What is lawful is evident and what is forbidden is also evident, explain the basis of wara’.

Some Sufis define wara’ as the conviction of the truth of Islamic tenets, being straightforward in one’s beliefs and acts, being steadfast in observing Islamic commandments, and being very careful in one’s relations with God Almighty. Others define it as not being heedless of God even for the period of the twinkling of an eye, and others as permanently closing them-selves to all that is not Him, as not lowering oneself before anyone except Him (for the fulfillment of one’s needs or other reasons), and as advancing until reaching God without getting stuck with one’s ego, carnal self and desires, and the world.

Always refrain from begging from people,

Beg only from your Lord Who is the All-Munificent.

Renounce the pomp and luxuries of the world

Which will certainly go as they have come.

We can also interpret wara’ as basing one’s life on engaging in what is necessary and useful, as acting in consciousness of the real nature of useless, fleeting, and transient things. This is stated in the Tradition: It is the beauty of a man’s being a good Muslim that he abandons what is of no use to him.

The writer of the Pandname, Farid al-Din al-Attar, explains this principle in a very beautiful way:

Wara’ gives rise to fear of God,

One without wara’ is subject to humiliation.

Whoever uprightly follows the way of wara’,

Whatever he does is for the sake of God.

One who desires love and friendship of God,

Without wara’, he is false in his claim of love.

Wara’ relates to both the inner and outer aspects of a believer’s life and conduct. A traveler on the path of wara’ must have reached the peaks of taqwa; his or her life must reflect a strict observance of the Shari'a’s commands and prohibitions; his or her actions must be for the sake of God; his or her heart and feelings must be purged of whatever is other than God; and he or she always must feel the company of the “Hidden Treasure.”

In other words, the traveler abandons those thoughts and conceptions that do not lead to Him, keeps aloof from those scenes that do not remind one of Him, does not listen to speeches that are not about Him, and is not occupied with that which does not please Him. Such degree of wara’ leads one directly and quickly to God Almighty, Who declared to Prophet Moses: Those who desire to get near to Me have not been able to find a way better than wara’ and zuhd (asceticism).

The abstinence known by humanity during the Age of Happiness was perfectly observed by the blessed generations following the Companions, and became an objective to reach for almost every believer. It was during this period that Bishr al-Khafi’s sister asked Ahmad ibn Hanbal:

O Imam, I usually spin (wool) on the roof of my house at night. At that time, some officials pass by with torches in their hands, and I happen to benefit, even unwillingly, from the light of their torches. Does this mean that I mix into my earnings something gained through a religiously unlawful way? The great Imam wept bitterly at this question and replied: Something doubtful even to such a minute degree must not find a way into the house of Bishr al-Khafi.

It was also during this period that people shed tears for the rest of their lives because they had cast a single glance at something forbidden, and people who vomited a piece of unlawful food that they had swallowed in ignorance wept for days. As related by ‘Abd Allah ibn Mubarak, a great traditionist and ascetic, a man traveled from Merv (Afghanistan) to Makka in order to return to its owner an item that he had put in his pocket by mistake. There were many who gave life-long service to those to whom they thought they owed something, such as Fudayl ibn ‘Iyad. Biographies of saints, such as Hilyat al-Awliya’ (The Necklace of Saints) by Abu Nu'aym al-Isfahani, and al-Tabaqat al-Kubra (The Greatest Compendium) by Imam al-Sharani, are full of the accounts of such heroes of abstinence.

[89rooms]

Because here’s something else that’s true. In the day-to-day trenches of adult life, there is no such thing as atheism. There is no such thing as not worshipping. Everybody worships. The only choice we get is what to worship. And an outstanding reason for choosing some sort of god or spiritual-type thing to worship - be it JC or Allah, be it Yahweh or the Wiccan mother-goddess or the Four Noble Truths or some infrangible set of ethical principles - is that pretty much anything else you worship will eat you alive. If you worship money and things - if they are where you tap real meaning in life - then you will never have enough. Never feel you have enough. It’s the truth. Worship your own body and beauty and sexual allure and you will always feel ugly, and when time and age start showing, you will die a million deaths before they finally plant you. On one level, we all know this stuff already - it’s been codified as myths, proverbs, clichés, bromides, epigrams, parables: the skeleton of every great story. The trick is keeping the truth up front in daily consciousness. Worship power - you will feel weak and afraid, and you will need ever more power over others to keep the fear at bay. Worship your intellect, being seen as smart - you will end up feeling stupid, a fraud, always on the verge of being found out. The insidious thing about these forms of worship is not that they’re evil or sinful; it is that they are unconscious. They are default settings. They’re the kind of worship you just gradually slip into, day after day, getting more and more selective about what you see and how you measure value without ever being fully aware that that’s what you’re doing. And the world will not discourage you from operating on your default settings, because the world of men and money and power hums along quite nicely on the fuel of fear and contempt and frustration and craving and the worship of self.

David Foster Wallace - 'This is Water'

[questionsonislam]

Some people do not give due importance to worshipping by saying, "Allah will forgive all sins except violation of other people's rights and polytheism (shirk); Allah will forgive us even if we do not perform prayers." What should we say to the people like that?

Worshipping is a kind of thanking the Lord in return for the boons He gives us. Man should be conscious of it whether Paradise and Hell exist or not.

The reason why we perform worshipping is that it is Allah's order. We should not worship in order to go to Paradise or to escape from Hell.

Every believer knows that he performs prayers for Allah. He stands in the presence of his Lord five times a day.

The following statement of Badiuzzaman Said Nursi will clarify the issue:

"I neither care for Paradise nor fear Hell."

To know that Allah's order is superior to everything will place the love of worshipping in our hearts.

Allah states the following in the Quran:

"I have only created jinn and men, that they may serve Me."(adh-Dhariyat, 51/56)

Every deed has a purpose. The reason why this universe was created and arranged is to give humans and jinn the duty of "worshipping Allah". Everybody who has consciousness and will needs to know and worship Allah. This is, so to speak, the divine purpose for the creation of things by Allah.

Worshipping means to fulfill the orders of God Almighty and to represent the responsibilities of being a slave of Allah. Servitude is interpreted as having the consciousness of a slave.

The religious meaning of worshipping is fulfilling the orders of Allah through a sincere intention, expecting to get rewards and thinking about being close to Allah. When we use the word worshipping, we mean both worshipping and being close to Allah. If we think of the fact that jinn and humans were created only to worship Allah, we can say that worshipping means obeying and fulfilling all of the orders Allah.

According to a widespread belief among people, worshipping consists of only prayers, fasting, zakah and hajj. Such a belief is sound but to restrict the scope of worshipping in terms of form and number will cause fruitlessness in terms of understanding. In fact, five principles that are regarded as the pillars of Islam can be accepted as a summary and basic principles of worshipping. When we expand them and take the other forms of worshipping into consideration, we will see that the whole religion of Islam appears.

Worshipping, which consists of man's turning toward Allah with all of his self, feelings, all of his inner and outer faculties, mental faculties, head and tongue, is a systematic way of acting. It is not possible to interpret worshipping as 'adoring/idolizing' since it encompasses all of the meanings above. Adoring and idolizing consist of a simple orientation and deeds done without a system that lacks real consciousness and intention. Idolaters' bowing down before some deities except Allah, living and non-living beings that they accept as mediators between themselves and Allah, adoring some objects can be called adoring and idolizing but not worshipping. For, worshipping is peculiar to Allah Almighty. Yes, only Him can we worship.

Servitude Exists in the Nature of Man

Religion is seen all the time and everywhere in the history of humanity no matter what it is called, how it is and how it is described. Religion has some common properties. They are belief, worshipping and community. That is, religion is a fact of man and community. Religion exists wherever man exists. However, religion is not only a belief or a system of beliefs. Worshipping is a very important and inseparable property of the religion.

Yes, servitude exists in the nature of man. When Allah created man, He created him with a nature suitable for being a servant of Allah. However, man often used this nature in bad and wrong ways. He transformed the beings like stones, trees, stars, the moon and the sun, which cannot be worshipped and which are weak creatures of Allah, into partners of Allah. When man could not find the real God, he invented some so-called gods and surrendered to them, which is a deviation from his natural state.

Belief consists of proclaiming Islam through the tongue and confirming it through the heart. However, it is necessary to strengthen and support belief by deeds in order to get the desired result. Some people's words like, "what matters is the cleanliness of the heart; worshipping is not so important" serves to destroy the indications (principles) of the religion.

Human life becomes significant as the duty of worshipping Allah is fulfilled. The deeds of worshipping that Allah orders us to perform serve to maintain our humane feelings and improve them. Man consists of both a body and a spirit; so, harmonious improvement and balanced development necessitate that man show attention toward and take care of both aspects of his personality equally.

According to the Quran, all beings worship. This fact is expressed as follows in the Quran:

"…There not a thing but celebrates His praise..." (al-Isra, 17/44)

The Quran also states that lengthening and shortening is a kind of worshipping peculiar to shadow. Prostration is a deed of worshipping by plants and their branches. Stars, mountains, birds, animals and many more creatures worship Lord in a way peculiar to them. Even the thunder glorifies Allah by praising Him.

Man, who has a distinguished place in the universe and who is equipped with the mind, thought and superior abilities, was created for a lofty purpose.This purpose is to know Allah and to worship Him.

Benefits of Worshipping:

Worshipping is performed only to fulfill the order of Allah and to attain His consent. The worshipping that is accepted by Allah is the worshipping that is performed sincerely, without having any interests in mind.

Sincerity is regarded as the spirit of worshipping. Worshipping without sincerity is something without a spirit. It has no value in the eye of Allah. Sincerity in worshipping means to perform it just because it is the order of Allah and it serves to attain the consent of Allah.

If a deed of worshipping is performed for a worldly benefit and advantage, its sincerity disappears and that deed of worshipping becomes invalid; that is, it is not accepted by Allah. However, it is certain that there are many wisdoms and material and spiritual benefits for us in the orders of our Lord.

Just as our body needs food so too does our spirit need food. The most important food of the spirit is a strong belief and worshipping. Worshipping serves to strengthen our belief and develop us ethically. The fruit of the tree of belief that is fed by worshipping is high ethics.

The light of belief shines in the heart of a person who keeps worshipping. Fear of Allah and the feeling of responsibility settle in his heart. Thanks to worshipping, our inner body becomes free of bad ideas and our outer body becomes free of the impurity of sins. Besides, when a Muslims performs financial worshipping (like giving alms), he is loved by others.

We need to eat and drink as long as we live; similarly, we need worshipping and spiritual food until we die. Allah states the following in the Quran:

"And serve thy Lord until there come unto thee the Hour that is Certain." (al-Hijr, 15/99)

Thanks to worshipping, a believer gets rid of the material bonds of the world and elevates spiritually; the bright way of the land of bliss opens for him after the obstacles are removed.

Worshipping, which is the indication of our belief and the food of our spirit, strengthens our belief and makes us mature believers with ethics and merits by freeing our inner bodies from bad thoughts and our outer bodies from the impurity of sins. Thus, it becomes a means of making us attain peace in the world, save from punishment in the hereafter and have an eternal and happy life in Paradise, which is the land of endless bliss.

The other benefits of worshipping for the individual and society are as follows:

1. Knowledge and decrees about belief and creed settle in man only through worshipping.

2. Worshipping plays an important role in the arrangement of individual life.

3. Worshipping plays an important role in binding individuals together and ensuring peace and harmony in society.

4. Worshipping has a positive effect on man's moral life and spiritual realm.

5. Worshipping is the greatest means of attaining personal perfection and maturity.

In addition, worshipping leads to happiness in the world and the hereafter along with being a high relation and an honorable bond between the Creator and His slaves. Fire and melting pot cause the gold in the soil to be distinguished; similarly, the world and worshipping help man attain Paradise. Yes, since man cannot change the road opened by wisdom, he needs to fulfill this very difficult and holy duty truly to deserve Paradise. In other words, the only way to deserve Paradise is worshipping and being a slave of Allah. For, worshipping makes man pure and liable for Paradise.

Form of Worshipping

No being in the universe was created without any purpose; no living being was left without a guide. Allah, who does not leave ants without a prince, bees without a queen, fish and birds without a guide, will definitely not leave human beings without prophets. Human beings can find Allah by looking at the incidents taking place in the universe and using their minds but they cannot know the purpose of their creation, where they come from and there they are going to and the forms of worshipping without prophets. Therefore, they do not perform worshipping randomly or without a system but based on a system and rules that they learn from their prophets; they present their respect and worshipping to God with awe and reverence.

Yes, worshipping means belief in Allah and knowledge about His divine personality, the arrangement and formulation of the things that need to be done with the love and admiration coming from this knowledge through the indication and guidance of God Almighty in accordance with His orders. That is, it is necessary to act and worship as it is required under the guidance of the Lord's clear verses and in the light of the lights emitted by the Prophet (pbuh) so as not to do anything wrong or inappropriate.

What are essential in man's relationship with his Lord are meaning, essence and spirit. However, what convey them are words, forms and molds. Therefore, it is necessary to pay attention to those words and molds. Those forms should convey the essential meanings. Therefore, it cannot be said that molds and forms have no meaning.

It is necessary to be balanced, moderate and to act in accordance with the criteria imposed by Allah while worshipping Him along with intention. The Messenger of Allah said,

"There are so many people standing while performing prayers that what they earn by it is nothing but tiredness; there are so many people who perform fasting that what they earn by it is nothing but hunger and thirst.

That is, the heart needs to turn to Allah. Zakah or sadaqah given without thinking of Him is nothing but wasting, and as the Quran puts it, becoming friends with Satan. To enjoin what is good and to forbid what is evil without having Him as a purpose in one's mind means to do dialectic and to deceive people by being engaged in demagoguery. Jihad without having Him as a purpose means show off, and wasting wealth and time. That is, the purpose of the spirit of worshipping needs to be the Creator; the servant needs to turn toward the Creator and worship Him.

In Islam, the scope of worshipping is wide. In Islam, worshipping does not consist of performing prayers and dhikr only. Every deed that is done in order to attain the consent of the Lord and to fulfill His orders is regarded as worshipping. For instance, a person can transform eating and drinking into worshipping as follows: If a person intends to eat, drink and travel by finding it sufficient to eat halal food and drink halal beverages, avoiding haram and fulfilling the orders of Allah, his deeds will be regarded as worshipping. A person who eats and drinks with this intention and becomes strong becomes the addressee of the following hadith of the Prophet (pbuh):

"A strong (due to worshipping properly) believer is better than a weak believer and he is more beloved in the eye of Allah." (Muslim, Qadar, 34; Ibn Majah, Muqaddima, 10; Ahmad Ibn Hanbal, Musnad, 2:366)

When the deeds that the soul likes and takes pleasure from are done with such sincere intentions, they are regarded as worshipping and become means of getting thawabs (rewards). The servant takes pleasure from what he does and feels happy but he approaches Allah with every deed that he does because his intention is to attain the consent of Allah. Acting upon this fact, the fiqh scholars say, "A righteous intention transforms habitual deeds into worshipping."

Worshipping is classified as follows based on will, determination, intention and sincerity:

a. Worshipping performed with the desire of Paradise.

b. Worshipping performed due to the fear of Hell.

c.Worshipping performed with the feeling of awe, fear of Allah and love.

d. Worshipping performed as a necessity of the relationship of the Lord and the slave, the Creator and the creature.

No matter how it is performed, worshipping (servitude) is the color of man's honor and the greatest rank granted to him. There is no rank and position higher than worshipping (servitude).

The Privilege of the Religion of Islam in Worshipping

According to some religions, worshipping means to leave all of the pleasures of the world aside and live in seclusion (like the life of monks and nuns living in a monastery). In another religion, worshipping can be performed only in some special places of their temples. According to some other religions, worshipping can be performed only under the under the leadership of some clergymen. The people cannot worship alone and in congregation without the guidance of the clergymen.

In Islam, worshipping is free from intermediaries between Allah and His slaves. Man can apply to his Lord directly. In Islam, the clergy are not intermediaries between Allah and His slaves; the belief that worshipping can be accepted only through the mediation of the clergy only does not exist in Islam. In the eye of Allah, scholars, the clergy and ordinary people are equal in terms of worshipping. Superiority is based on taqwa (fear of Allah).

Islam has freed worshipping from the hands of the intermediaries and from the obligation of being performed in certain places. Every place, whether it is a mosque, a ship in the middle of the sea or a house, is suitable for worshipping as long as they are clean. Man can contact Allah by worshipping anywhere. The Messenger of Allah stated the following:

"The earth was made a mosque and a cleaner for me." (Bukhari, Tayammum, 1; Muslim, Masajid, 3)

That is, a person can perform prayers anywhere and he can use the earth (soil) to make tayammum instead of wudu and ghusl when there is no water.

The Relationship between Belief and Deeds

The principles that need to be believed in Islam do not consist of some abstract ideas only. The principles that need to be believed in Islam are some vital values that need to be done, thought, believed, internalized and used in order to reach Allah with submission. These vital values become deepened by meditation and dhikr, are fed by worshipping; deeds and manners are also included in this framework so that individual and human thoughts will not affect them. Thus, a believer is in a relationship with the circle of belief all the time and he turns around the main axis of belief.

According to Ahl as-Sunnah, worshipping is not a part of belief. Deeds are not a part of belief. This principle is a general decree. That is, if a man does not do any deeds and does not worship at all, he will not exit belief. However, it is necessary for him not to deny any worshipping and accept that all kinds of worshipping are true.

As it is seen, there is a difference between believing and doing. However, this is the last boundary. In fact, there is a close relationship between belief and deeds. A person can be treated as a Muslim based on his worshipping only. As it is known, the application of some decrees among the Muslims who live in a community is based on the lifestyles of individuals since the religion decides based on the outward appearance. A person who does not show any signs of being a Muslim will definitely not be treated as a Muslim. Besides, the real benefit of worshipping is to protect and improve the belief that exists. For, belief consists ofproclaiming Islam through the tongue and confirming it through the heart. It is a source of infinite power and strength. However, it is necessary to strengthen and support belief with deeds in order to obtain the fruits and results that are desired. Therefore, the following statement of some people means nothing but demolishing the signs and principles of the religion: "The cleanliness of the heart and intentions are important in religion. Worshipping like prayers and fasting are not so important; there is no harm in abandoning them." For, if this idea is accepted, any denier can claim that he is a distinguished believer.

Besides, though some people who lived in this age and who vulgarized the issue said, "My heart is clean and I believe in Allah" without worshipping, everybody saw that they fell into Hell. Yes, belief needs to be strengthened by prayers, hajj, jihad and other types of worshipping.

Only worshipping can transform decrees related to creed and belief into faculties by strengthening and maintaining them. Yes, if decrees related to belief, which are involved with conscience and mind, are not trained and strengthened by worshipping, which consists of fulfilling Allah's orders and keeping away from what He prohibits, its results and effects will be weak. The current situation of the Islamic world is evidence for it.

It is necessary for a believer to strengthen his belief with deeds sooner or later.

Islam has two aspects: belief and deeds. They are indispensible parts of Islam. Belief, or creed as it is mentioned in the Islamic literature, means to believe in all of the things in the system of Islam like Allah, Hz. Muhammad (pbuh), the Quran and the hereafter in a way that excludes the opposite possibilities.

As for deeds, or as the Quran puts it "amal salih (righteous deeds)", that is, complete, flawless, impeccable deeds, it is the second important element of Islam after belief.For instance, worshipping is an indispensible part of it.

Since man cannot change the road opened by wisdom, he needs to fulfill this very difficult and holy duty truly to deserve Paradise. In other words, the only way to deserve Paradise is worshipping and being a slave of Allah. For, worshipping makes man pure and liable for Paradise.

Deeds of worshipping are in a way like the blockage of the issues related to creed and in another like faculties that improve them. For, if worshipping is not performed and if religion is kept in the conscience only by acting upon a common view today, deviation and destruction - God forbid - and consequently losing the worldly and otherworldly life will be inevitable. Yes, man can be protected from various deviations and his belief can be maintained only through worshipping.

Man can believe in Allah as a result of scientific research but it will be a theoretical belief. It can be transformed into real belief and elevated to the desired level only through worshipping. From this point of view, it can be said that it is always possible for a person who has not made worshipping a part of his nature and who has not deepened in it to deviate and go astray. Acting upon this fact, we can say that those who say, "I believe in Allah but I drink alcohol or I cannot perform prayers" lack one of the bonds that protect them. Yes, if those people are sincere in their words, they need to support their belief with deeds and be loyal slaves at the door of God Almighty with their deeds of worshipping so that they will be real believers.

Consequently, it can be said that worshipping is necessary for belief to remain fresh in the hearts and not to wither. Belief can remain new without withering only through worshipping. Otherwise, it is unknown whether the belief of a person who does not worship can last until he dies.

[lifeofresulullah]

The Life of The Prophet Muhammad(pbuh): First Migration, the Year of Sorrow, the Splitting of the Moon

The Spread of Islam and the Divine Warning to the Prophet

The lifting of the boycott allowed our Holy Prophet (PBUH) and his Companions room to breathe. During this time, many were converting to Islam in succession.

There were 20 Christians among those inclined towards Islam.Upon what they heard from the Muslims that migrated to Abyssinia, they came to Makkah to research about the Prophet and Islam.

They met with our Holy Prophet (PBUH) by the Kaaba and asked him many questions. They were very happy upon receiving the perfect answers.

Much later, our Holy Prophet (PBUH) invited them to testify to the Oneness of Allah and recited the Quran. Their hearts were overwhelmed with love in the face of the Quran’s magnificence. In the midst of their tears, all twenty of them converted to Islam at once.

The polytheists were immensely angry at this situation. While they were trying to thwart the idol worshippers from becoming Muslims, here, the Christians had come by their own will and were converting to Islam.

With Abu Jahl at the forefront, a group of polytheists blocked their way and after insulting them in numerous ways they said, “May God curse you! You came here to learn what this man says; you have consorted with and are following him! This is just downright stupid.”

However, the fortunate ones, who had been honored through their conversion to Islam, did not pay any attention to the polytheists’ insults and answered them with a tactful reply, “We will not treat you in the ignorant manner in which you treat us.”

Verses 51-55 in Surah Qasas refer to these honorable individuals. 

Divine Warning to the Prophet

One day, our Holy Prophet (PBUH) was explaining the belief and the Quranic truths to Islam’s most ardent enemies which included Walid bin Mughira, Utba bin Rabia, Umayya bin Khalaf, and many other leading figures from among the Quraysh.

From time to time, he would ask, “How is it, it is beautiful, right?” in order to enliven his audience’s attention.

During that period, a lover of Allah came forth. This individual, whose eyes were blind yet whose heart could see, was Abdullah bin Umm Maktum, Hazrat Khadijah’s maternal uncle. However, he did not know whom our Holy Prophet (PBUH) was addressing and said, “Oh Allah’s Apostle, guide me, teach me how to recite the Quran, teach me what Allah has taught you.”

He repeated his request a few times since he had not realized that our Holy Prophet (PBUH) was fully focused on explaining Islam to Quraysh’s leading figures.

Our Holy Prophet (PBUH) felt disturbed and annoyed, and he did not pay much attention to Abdullah bin Umm Mektum since had the opportunity to come and learn about Islam from our Holy Prophet (PBUH) at anytime. However, our Holy Prophet (PBUH) might not have received the chance to gather Quraysh’s leaders in one place again. If they converted to Islam or if they stopped their enmity, it would mean that Mecca as a whole would convert along with them.

For that reason, the Master of the Universe (PBUH) did not want to be distracted and consequently made that obvious.

A revelation was sent just as our Holy Prophet (PBUH) had finished speaking and as he was getting up. He closed his eyes and went into another state of consciousness. Surah Abasa was then revealed. 

The surah mentioned our Holy Prophet’s (PBUH) behavior:

“The (Prophet) frowned and turned away. Because there came to him the blind man (interrupting).  But what could tell thee but that perchance he might Grow (in spiritual understanding)? Or that he might receive admonition, and the teaching might profit him? As to one who regards himself as self-sufficient, To him dost thou attend; Though it is no blame to thee if he grow not (in spiritual understanding) But as to him who came to thee striving earnestly, And with fear (in his heart) Of him wast thou unmindful. By no means (should it be so)! For it is indeed a Message of instruction: Therefore let who will, keep it in remembrance.” 

Yes, our Holy Prophet (PBUH) was not responsible for those who did not want to rinse the filth of disbelief from their hearts, who had no desire to listen to the Quran, who did not convert to Islam, and those who did not purify their egos. His duty only required him to duly deliver Islam’s message. Nevertheless, such a warning was needed.

In essence, Allah stated the following in the verses that He sent down:

“You are abandoning someone whose eyes cannot see in the physical sense, yet loves guidance and whose ears and heart are open, and you are exerting your efforts on those who don’t want to hear the truth!” 

After this incident and warning, whenever our Holy Prophet (PBUH) saw Abdullah Ibn Umm Maktum he would treat him with immense respect and kindness, would ask him if he needed anything, and would pay him compliments by saying, “Hello, the person who was the reason behind the address and warning that my Lord gave to me!” 

Two Miracles Shown to Rukana

Rukana bin Abd-i Yazid, was an unrivaled wrestler from among the polytheists who had never been defeated. Unfortunately, Rukana, who could easily throw down all of his opponents, somehow did not want to have the honor of being a true wrestler by overcoming the severe resentment and enmity he felt towards our Holy Prophet (PBUH.)

One day, this famous wrestler encountered our Holy Prophet (PBUH) on one of the valleys of Mecca. His eyes were raging with sparks of anger. Allah’s Apostle (PBUH) asked, “O Rukana, are you not afraid of Allah, to whom I call you to testify?”

Rukana answered, “If you prove that your words are true then I will submit to you.”

Our Holy Prophet (PBUH) again asked, “If I knock you to the ground, then will you believe what I say is true?”

Rukana replied, “O Muhammad, if you are able to defeat me, then I will believe you.”

Upon this, the Master of the Universe (PBUH) said, “Rise, let us wrestle.” As soon as the haughty Rukana rose, he found himself on the ground. He did not realize what had happened; he was confused. He immediately rose once more and offered our Holy Prophet (PBUH) another match. Allah’s Apostle (PBUH) accepted and Rukana found himself on the ground for the second time.

Rukana, whose confusion and amazement had increased, offered our Holy Prophet (PBUH) to wrestle once more. Our Holy Prophet (PBUH) again accepted and effortlessly pushed him to the ground.

Rukana who had promised, “If you are able to defeat me then I will believe you”, continued disbelieving despite having been defeated for the third time and said, “O Muhammad, you are undoubtedly a magician. To tell you the truth, I am bewildered by this wrestling match.”

In this way, he tried to pass off the miracle he had seen as a magic spell.

Another Miracle

This time, Rukana, who continued disbelieving, witnessed another miracle of our Holy Prophet (PBUH).

When he said, “To tell you the truth, I am bewildered by this wrestling match” Allah’s Apostle (PBUH) replied, “There are many others to be bewildered about. If you would like, I can show you another. Fear Allah, accept my invitation.”

Rukana asked, “What is it, this bewildering thing?”

Rukana asked, “What is it, this bewildering thing?”

“Let me call this gum tree here. You’ll see that it’ll come to me.”

Rukana replied, “Alright, call it to come forth.”

Allah’s Apostle (PBUH) commanded the gum tree, “By courtesy of Allah, come to me!” in front of the unruly polytheist.

The gum tree adhered to the order; it cleaved the ground as it came forth and stood before the Master of the Universe (PBUH.)

Rukana’s heart was still closed although his eyes were wide open. He continued to stubbornly disbelieve and said, “Honestly, I have never seen a spell as big as the one I have seen today in my entire life.” Afterwards, he requested that our Holy Prophet (PBUH) command the gum tree to go back to its spot.

The Holy Prophet (PBUH) ordered, “By courtesy of Allah, go back.” The tree immediately went back to its spot.

Afterwards, our Holy Prophet (PBUH) again invited Rukana to become a Muslim. However, he persisted disbelieving and did not accept the invitation. Upon this, the last words of Allah’s Apostle (PBUH) were:

“Shame on you!”

Rukana returned amongst the community in a state of amazement and bewilderment and after he explained what he had seen, he said, “O Sons of Abd Manaf, you can cast a spell upon the entire world with your clansman. By God, I have never seen a more skilled magician than him.” 

Those who continued to be stubborn in not accepting the truth, despite everything, always tried belittling Islam with accusations so as to comfort themselves. However, they only belittled themselves each time.

According to a narration, Rukana became a Muslim around the time of the conquest of Mecca. 

Yes, as it can be seen in the example, the trees knew our Holy Prophet (PBUH); they testified to his prophethood and listened to his commands.

In that case, would those who call themselves human yet do not recognize our Holy Prophet (PBUH) as Allah’s Apostle and do not testify to him not hold less importance and worth than a dry tree and be deserving of hellfire?

Death of the Male Children of the Prophet

Sad events followed the happiness that came with the lifting of the boycott. The first chain of a series of saddening events was the death of our Holy Prophet’s four-year old son, Qasim.

Our Holy Prophet’s (PBUH) heart, which was a fountain of compassion, was greatly saddened by his oldest son’s death. As he was walking to his beloved child’s funeral in a deep woeful state, he said to the Kuaykian Mountain that stood upright before him, “O Mountain! If what has befallen upon me had befallen upon you then you would not have been able to bear it and would have crumbled.”

Another painful event occurred while our Holy Prophet was still in deep mourning over his eldest son’s death: the death of his other son, Abdullah.

The Master of the Universe (PBUH), who is the ultimate example of what it means to submit to the will of Allah, was unable to hold back his tears.

Hazrat Khadijah asked about her beloved children whom she had rendered to Allah, “Oh Allah’s Apostle! Where are they now?”

Allah’s Apostle (PBUH) answered, “They are in heaven.”

Due to these painful circumstances, our Holy Prophet’s (PBUH) heart was mournful and his eyes were continuously filled with tears. The Muslims also shared his sadness while the polytheists were elated. They did not pay any condolences nor exhibit any sense of human integrity as they tried to further upset our Holy Prophet (PBUH) in whatever way they could. Savages like As bin wail and Abu Jahl took their cruelty to a whole other level by arrogantly saying, “Muhammad is now abtar, his progeny has been cut off. He does not have any sons left to continue his lineage. When he dies, his name and fame will be forgotten.” 

Allah, Who never refrained from helping and consoling His beloved, revealed Surah al-Kawthar, which consoled our Holy Prophet (PBUH) and caused the polytheists to gag:

“Verily, We have granted you Al-Kawthar (a river in Paradise). Therefore turn in prayer to your Lord and sacrifice (to Him only). For he who hates you (O Muhammad) he will be cut off.”

Yes, in reality the Abu Jahls and Abu Lahabs were the ones whose names and fame fell from grace whereas our Holy Prophet’s (PBUH) name and cause have continued to prevail for centuries and will continue to wave like a flag in the believers’ hearts till the Day of Judgment.

Abu Talib’s Death

The Muslims were immensely happy after having been rescued from this harsh boycott, which lasted three years. A common feeling of happiness spread across Mecca. However, this joy did not last long. Other painful events and tribulations occurred within a very short time.

Abu Talib fell sick and passed away during the tenth year of our Holy Prophet’s (PBUH) Prophethood. Our Holy Prophet (PBUH) was immensely saddened by the death of his beloved uncle who had embraced him at a young age, who compassionately took him under his wing and raised him, and risked all sorts of dangers in order to protect our Holy Prophet (PBUH.) At the same time, the Master of the Universe (PBUH) sincerely yearned for Abu Talib to become a Muslim so that his uncle could attain eternal happiness.

As time passed, Abu Talib’s illness had gotten worse. The polytheists noticed this and again decided to appeal to Abu Talib to surrender his nephew to them. Utba bin Abi Rabia, Shayba bin Rabia, Abu Jahl, Umayya bin Khalaf, Abu Sufyan and many others came to him and said: Oh Abu Talib, you are one of our elders. We are now worried seeing that you have fallen on your death bed. You know what has happened between us and your brother’s son. Call him and be a judge amongst us. Have him separate from us and we will separate from him. Let us not struggle with one another. Have him not interfere with our faith and we will not interfere with his.”

Abu Talib sent for our Magnificent Holy Prophet (PBUH).

Allah’s Apostle (PBUH) came and sat amid his uncle and those who were present.

Abu Talib addressed the Master of the Universe (PBUH), “Oh my Brother’ Son. These are the leading figures of the tribe. They came here to discuss your matter. They are going to give you what they offer to give and will take what they want to take.”

Our Holy Prophet (PBUH) answered, “Alright, my Uncle. I have one word that I want them to take and accept from me. With that one word, they can rule over all the Arabs and non-Arabs.”

Abu Talib was amazed, “only one word?”

“Yes, only one word” replied our Holy Prophet (PBUH).

Everyone was curious; what could this word be?

Abu Jahl came forth and arrogantly said, “Tell us what that one word is so we can add ten more words to it.”

The Master of the Universe (PBUH) announced the one word that everyone was so curious to hear:

“Say La ilaha illallah and throw away all the idols that you worship!”

The polytheists all clapped their hands and said, “Oh Muhammad, do you want to make all these gods just one God? We are surprised.” Afterwards, they spoke amongst themselves: “By God, this man is not going to give us what we want. Let us go, until God issues His judgment, let us firmly follow the religion of our forefathers.” 

Allah notifies us of their action in the Holy Quran as follows:

“Has he made the gods (all) into one God? Truly this is a wonderful thing!  And the leaders among them go away (impatiently), (saying) "Walk ye away, and remain constant to your gods! For this is truly a thing designed (against you)! 

Our Holy Prophet (PBUH) Invites His Uncle to Islam

Following the discussion they had with the polytheists, Abu Talib said to our Holy Prophet (PBUH), “By God, my brother’s son, I do not see your request as being far from the truth.”

When he heard this, our Holy Prophet (PBUH) was happy and hopeful that his uncle whom he dearly loved and respected would become a Muslim, “O Uncle! Say ‘La ilaha illalah’ so I can intercede for you on the Day of Judgment.”

Unfortunately, the Uncle of the Master of the Universe (PBUH) did not provide a joyous answer:

“Oh my nephew, I swear by Allah that if I was not afraid of them claiming that my conversion was due to having been afflicted with dementia at an old age and of them continuously mentioning this to you and the sons of your forefathers after my departure from this world, then I would say what it is that you want me to say and would submit to you;  The Quraysh is going to think that I uttered those words because I fear death; that is why I am not going to say them.”

However, despite this, our Holy Prophet (PBUH) did not refrain from encouraging his uncle to convert to Islam. His holy heart was pounding with the fear of the frightful aftermath that his beloved uncle would face in the event that he did not convert. Therefore, he continuously said, “Oh Uncle, say La ‘ilaha illallah’ so I can intercede for you in the hereafter.”

On some other occasion, while our Holy Prophet was (PBUH) inviting Abu Talib to testify to faith, Abu Jahil and Abdullah bin Abi Umayya were present. They both said, “Oh Abu Talib! Are you going to turn away from Abdulmuttalib’s people and his religion?”

Our Holy Prophet (PBUH) did not pay attention to their words and persisted in inviting his uncle to recite the shahada (testimony of faith.) They also continued to repeat their own words in the same manner. At last, Abu Talib said (by referring to himself) “he was a follower of Abumuttalib’s faith. 

Despite this, our Holy Prophet’s (PBUH) holy heart was greatly distressed with the fear that his uncle, who loved him dearly, would share the same frightful fate as the polytheists who had subjected our Beloved Prophet (PBUH) to all sorts of insults and cruelty. He said, “O Uncle, know that that I will continue to ask for you to be forgiven until Allah takes your soul.” 

Eventually, Abu Talib died at the age of 87 without attaining an acceptable belief. 

Upon this, Allah revealed a verse that addressed our Holy Prophet (PBUH) and the Muslims at the same time:

“It is true thou wilt not be able to guide everyone whom thou lovest: but Allah guides those whom He will and He knows best those who receive guidance.” 

Our Holy Prophet’s (PBUH) holy and delicate heart was immensely saddened by his uncle’s death. His eyes were filled with tears and he said,

“May Allah forgive his sins and offer His benevolence.”

At the time of Abu Talib’s death, Hazrat Abbas was at his brother’s bedside. When Abu Talib was dying, Hazrat Abbas saw his lips moving and heard him say, “La ilaha illalllah.” He turned to our Holy Prophet (PBUH) and said, “O my Brother’s Son! By God, I heard my brother Abu Talib utter the testimony that you had wanted him to say.”

Amid his tears our Holy Prophet (PBUH) said, “I did not hear it.” 

We should state that Hazrat Abbas was not a Muslim, then.

At his uncle’s funeral, our Holy Prophet (PBUH), who was greatly saddened and whose heart was a trove of compassion for all of humanity, prayed for him, “May Allah bring you to the presence of His compassion and reward you with benevolence.” 

During this time a verse related to this matter was revealed, providing the Muslims with an unchangeable measure:

“It is not fitting, for the prophet and those who believe, that they should pray for forgiveness for pagans, even though they be of kin, after it is clear to them that they are companions of the Fire.” 

The death of his uncle both saddened our Holy Prophet (PBUH) and caused him to think deeply. He was the one who had been our Holy Prophet’s (PBUH) guardian in the physical sense and had tried to protect his nephew from the dangers posed by the polytheists. He never refrained from safeguarding his nephew under the most difficult and harshest conditions and continued to risk facing harsh enmity from his relatives. Due to this protection, the polytheists were unable to fully interfere with our Holy Prophet’s (PBUH) work.

Now Abu Talib was gone. There was no one left to protect (visibly) our Holy Prophet (PBUH) against the polytheists’ excessive animosity and resentment. However, Allah continued to be His Beloved Messenger’s (PBUH) true protector without leaving the need for a material guard and protector.

The Issue of the Belief of Abu Talib

There are many views regarding Abu Talib’s faith. Scholars from among the Shia believe that he left with faith whereas most Sunni scholars say that he left without having testified. Furthermore, it can be understood from some of his poems that he would frequently praise our Holy Prophet (PBUH) and had testified to him through his heart.

After saying, “The Shiite hold the view that he had belief but most of Ahl as-Sunnah hold the view that he did not have belief”, Badiuzzaman Said Nursi explains the issue as follows:

“But what occurs to my heart is this: Abu Talib loved most earnestly, not the Most Noble Messenger’s (Upon whom be blessings and peace) messengership, but his person and his self. That - most earnest- personal love and tenderness of his surely will not go for nothing. Yes, Abu Talib sincerely loved Almighty God’s Noble Beloved and protected and supported him; it was because of, not denial and obduracy, but feelings like shame and tribal solidarity that he did not believe in him in acceptable fashion. If due to this he goes to Hell, He may create a sort of particular Paradise for him, in reward for his good actions. Like He sometimes creates the spring during winter in some places, and for people in prison transforms by means of sleep the prison into a palace, so too He may turn a particular Hell into a sort of particular Paradise…” 

Hazrat Khadijah’s Death

A short while after Abu Talib’s death, about three days later, our Holy Prophet’s beloved wife, Hazrat Khadijah, passed away, at age 65, during the holy month of Ramadan.

Our Holy Prophet (PBUH) led the prayer at her funeral and while they were burying her in the Hajun graveyard, he watched the dark soil that now covered her with tears in his eyes.

These painful events that took place one after the other greatly pained and saddened our Holy Prophet (PBUH.) Hazrat Khadijah was our Holy Prophet’s (PBUH) greatest supporter and sympathizer due to her loyalty, the strength of her faith, compassion, faithfulness, submission, her heart’s tenderness, and virtue. While everyone was an enemy to him, she was the first to testify to his Prophethood. And while everyone distanced themselves from him, she opened her heart to him and had her love deeply buried in her tender heart. She was his only source of comfort during all the times he was most distressed.

Our Holy Prophet’s (PBUH) exceptional love for Hazrat Khadijah undoubtedly and greatly contributed to his immense grief. He never forgot about her after her death and would praise and speak about her with great reverence and love when the situation arose. He would help her relatives and never withheld his compassion and mercy from them, which reflected his love for her.

One day, when he heard the voice of Hazrat Khadijah’s sister, Halah, he mentioned the name of his beloved wife. Hazrat Aisha witnessed this and said, “Allah has given you younger and more beautiful wives.”

Our Holy Prophet (PBUH) made it obvious that he was bothered by her words and mentioned Hazrat Khadijah’s kindness and virtue.

Intending to make up for what she had said, Hazrat Aisha, who was very perceptive, said with the fullest sincerity, “O Allah’s Apostle! I swear by Allah Who has sent you as a Prophet that I will always want you to mention Khadijah’s stories from now on.” 

***

We learn that our mother Hazrat Aisha was jealous when our Holy Prophet (PBUH) would continue to frequently praise and mention Hazrat Khadijah with love through her own words:

"I did not feel jealous of any of the wives of the Prophet as much as I did of Khadijah though I did not see her, but the Prophet used to mention her very often, and whenever he slaughtered a sheep, he would cut its parts and send them to the women friends of Khadijah. When I sometimes said to him, ”(You treat Khadijah in such a way) as if there is no woman on earth except Khadijah,“ he would say, "Khadijah was such-and-such a woman, and from her I had children." 

When our Holy Prophet (PBUH) frequented Hira, our mother Hazrat Khadijah would take food to him.

One day Hazrat Jabrail came and said, “O Allah’s Apostle! The one who comes directly to you from afar is Khadijah. She is carrying a container that holds food. When she comes to you greet her on behalf of her Lord and me! Tell her that a castle in heaven has been made from pearls to be given to her and that it possesses no work and commotion.” 

***

Hazrat Ali heard our Holy Prophet (PBUH) say: “Maryam, the daughter of Imran, was the best woman of her time. The best woman in my ummah (community) is Khadijah.”

[baileye]

in the day-to-day trenches of adult life, there is actually no such thing as atheism. There is no such thing as not worshipping. Everybody worships. The only choice we get is what to worship. And the compelling reason for maybe choosing some sort of god or spiritual-type thing to worship–be it JC or Allah, be it YHWH or the Wiccan Mother Goddess, or the Four Noble Truths, or some inviolable set of ethical principles–is that pretty much anything else you worship will eat you alive. If you worship money and things, if they are where you tap real meaning in life, then you will never have enough, never feel you have enough. It’s the truth. Worship your body and beauty and sexual allure and you will always feel ugly. And when time and age start showing, you will die a million deaths before they finally grieve you. On one level, we all know this stuff already. It’s been codified as myths, proverbs, clichés, epigrams, parables; the skeleton of every great story. The whole trick is keeping the truth up front in daily consciousness.

Worship power, you will end up feeling weak and afraid, and you will need ever more power over others to numb you to your own fear. Worship your intellect, being seen as smart, you will end up feeling stupid, a fraud, always on the verge of being found out. But the insidious thing about these forms of worship is not that they’re evil or sinful, it’s that they’re unconscious. They are default settings.

They’re the kind of worship you just gradually slip into, day after day, getting more and more selective about what you see and how you measure value without ever being fully aware that that’s what you’re doing.

And the so-called real world will not discourage you from operating on your default settings, because the so-called real world of men and money and power hums merrily along in a pool of fear and anger and frustration and craving and worship of self. Our own present culture has harnessed these forces in ways that have yielded extraordinary wealth and comfort and personal freedom. The freedom all to be lords of our tiny skull-sized kingdoms, alone at the centre of all creation. This kind of freedom has much to recommend it. But of course there are all different kinds of freedom, and the kind that is most precious you will not hear much talk about much in the great outside world of wanting and achieving…. The really important kind of freedom involves attention and awareness and discipline, and being able truly to care about other people and to sacrifice for them over and over in myriad petty, unsexy ways every day.

That is real freedom. That is being educated, and understanding how to think. The alternative is unconsciousness, the default setting, the rat race, the constant gnawing sense of having had, and lost, some infinite thing.

[wisdomrays]

WARA' (Abstinence)

Wara' is defined as holding oneself back from unbecoming, unnecessary things; as strictly refraining from what is unlawful and forbidden; or abstaining from all doubtful things lest one should commit a forbidden act. The Islamic principle: Abandon what you doubt and prefer what you have no doubt about, and the Prophetic saying: What is lawful is evident and what is forbidden is also evident, explain the basis of wara'.

Some Sufis define wara' as the conviction of the truth of Islamic tenets, being straightforward in one's beliefs and acts, being steadfast in observing Islamic commandments, and being very careful in one's relations with God Almighty. Others define it as not being heedless of God even for the period of the twinkling of an eye, and others as permanently closing them-selves to all that is not Him, as not lowering oneself before anyone except Him (for the fulfillment of one's needs or other reasons), and as advancing until reaching God without getting stuck with one's ego, carnal self and desires, and the world.

Always refrain from begging from people,

Beg only from your Lord Who is the All-Munificent.

Renounce the pomp and luxuries of the world

Which will certainly go as they have come.

We can also interpret wara' as basing one's life on engaging in what is necessary and useful, as acting in consciousness of the real nature of useless, fleeting, and transient things. This is stated in the Tradition: It is the beauty of a man's being a good Muslim that he abandons what is of no use to him.

The writer of the Pandname, Farid al-Din al-Attar, explains this principle in a very beautiful way:

Wara' gives rise to fear of God,

One without wara' is subject to humiliation.

Whoever uprightly follows the way of wara',

Whatever he does is for the sake of God.

One who desires love and friendship of God,

Without wara', he is false in his claim of love.

Wara' relates to both the inner and outer aspects of a believer's life and conduct. A traveler on the path of wara' must have reached the peaks of taqwa; his or her life must reflect a strict observance of the Shari'a's commands and prohibitions; his or her actions must be for the sake of God; his or her heart and feelings must be purged of whatever is other than God; and he or she always must feel the company of the "Hidden Treasure."

In other words, the traveler abandons those thoughts and conceptions that do not lead to Him, keeps aloof from those scenes that do not remind one of Him, does not listen to speeches that are not about Him, and is not occupied with that which does not please Him. Such degree of wara' leads one directly and quickly to God Almighty, Who declared to Prophet Moses: Those who desire to get near to Me have not been able to find a way better than wara' and zuhd (asceticism).

The abstinence known by humanity during the Age of Happiness was perfectly observed by the blessed generations following the Companions, and became an objective to reach for almost every believer. It was during this period that Bishr al-Khafi's sister asked Ahmad ibn Hanbal:

O Imam, I usually spin (wool) on the roof of my house at night. At that time, some officials pass by with torches in their hands, and I happen to benefit, even unwillingly, from the light of their torches. Does this mean that I mix into my earnings something gained through a religiously unlawful way? The great Imam wept bitterly at this question and replied: Something doubtful even to such a minute degree must not find a way into the house of Bishr al-Khafi.

It was also during this period that people shed tears for the rest of their lives because they had cast a single glance at something forbidden, and people who vomited a piece of unlawful food that they had swallowed in ignorance wept for days. As related by 'Abd Allah ibn Mubarak, a great traditionist and ascetic, a man traveled from Merv (Afghanistan) to Makka in order to return to its owner an item that he had put in his pocket by mistake. There were many who gave life-long service to those to whom they thought they owed something, such as Fudayl ibn 'Iyad. Biographies of saints, such as Hilyat al-Awliya' (The Necklace of Saints) by Abu Nu'aym al-Isfahani, and al-Tabaqat al-Kubra (The Greatest Compendium) by Imam al-Sharani, are full of the accounts of such heroes of abstinence.

[writerfarzanatutul]

Muslim Story- (Romance Spiritual Thriller)

A gentle shake on her shoulder woke her from her slumber. Hasna groaned, still halfway between sleep and wakefulness. She had been dreaming of navigating a huge ship, with dolphins dancing in the crystal-clear waters beside her. The dream had been vivid and beautiful, the dolphins' graceful movements filling her with awe. She could still feel the warmth of the sun on her face, the wind in her hair. But then, a large wave had appeared on the horizon, and as it approached, she had reached out to defend herself, screaming in terror.

The scream was cut short as she opened her eyes to find Hamza standing next to her, holding a glass of water. Her face was wet with droplets. She blinked, confused, realizing he must have sprinkled water on her to wake her up. "The time for Asr is running out. Don't you want to pray?" he asked softly.

---

After finishing her salah, Hasna made her way to Hamza's study. As she entered, she noticed he was on the phone, his expression perplexed. He ended the call abruptly when he saw her, his brow furrowed in thought.

Had she heard anything? he wondered, his mind racing.

"Why did you sprinkle water on my face?" she demanded, her voice tinged with anger. "You caused a tsunami in my dream! What if I had drowned? And don't you fear me?" Hasna crossed her arms over her chest, waiting for his response, her tone a mix of frustration and bewilderment.

Hamza's frown deepened, but then a teasing smile tugged at his lips. "Why? Should I be afraid of you?" he replied, his voice light.

"What do you mean, 'why'? Don't you know I've killed seven men?" Hasna took a step closer, her voice low and menacing, but she was surprised by his reaction.

"Sorry, I forgot. I'll be sure to remember that next time," Hamza said casually, picking up a file from his desk.

"Do you think I'm joking?" she pressed, her frustration growing.

Hamza's expression sobered, and he looked directly into her eyes. "I wouldn't dare. But I believe you've repented for your actions, haven't you?"

His words caught Hasna off guard. She hadn't expected such a response, and for a moment, she was at a loss for words. Without answering, she turned to leave, unable to face him any longer.

"You shouldn't have sprinkled water on me," she muttered as she headed toward the door.

Before she could exit, Hamza called after her, "O believers! Protect yourselves and your families from a Fire whose fuel is people and stones, overseen by formidable and severe angels who never disobey whatever Allah orders—always doing as commanded."

Hasna stopped in her tracks, the words sinking deep into her consciousness.

"I'm sorry I sprinkled water on your face, but I was just doing my duty," Hamza continued. "I wanted to protect my family from the hellfire. I tried to wake you gently, but you didn't stir, so I resorted to water. And if someday I'm too lazy or fail to wake up for prayer, I give you full permission to pour an entire jug of water on me. Deal?"

Hasna listened, her mind fixated on one word—family.

Was she really his family now?

She left the study, feeling a conflict of emotions swirling within her.

[tasmiq]

Jumu'ah Sohbet: 15 March 2024

I think because Anne (our original spiritual mother) was spiritually inspired by setting "taqwa" (self-vigilance) as our Ramadan point of contemplation and acton, have I embarked earnestly to complete reading of our holy Qur'an in that month! With your Abbu as my "cheerleader," my days are filling up with deserved devotion and strengthened connection to and with Allah - Shukran Ya Allah (teary gratitude to Allah)! Insha'Allah my audience is appreciative of my Sohbet delivery in the context of our mutual Ramadan load of devotions 😉 Bismillah (With the name of Allah) ...

#1. On the weekend before Ramadan 2024 commenced for us here in South Africa. Anne intriguingly enquired of us, how do we foster a relationship with Allah, through love or obedience ...? We understand in the Qur'an the regulations that we must follow. Our obedience almost becomes a contractual agreement between us and Allah regarding our chosen actions that will result us in Hell or Paradise. However, disobedience can often be based on belief plus blind obedience.

The other mystical path is love, where we follow Allah's regulations out of love for Him, and we know that this love is reciprocal. Belief plus love makes it an enduring relationship. Ultimately, the beloved young heart of Gussein confidently spoke to its synchronous reality. With the love of Allah, we oblige ourselves to obey His guidelines. Masha'Allah (The Divine had willed his epiphany)!

#2. Khalifa Rubina has, likewise, chosen a monthly introspection into the deeper meanings of taqwa in her Qur'an Contemplation and Action sessions as a fitting daily affair. In Shaykh Taner's Chronological Edition of the Qur'an, taqwa is initially identified as self-vigilance in following Allah's guidelines, watching over one's deeds to conform with Allah's rights and wrongs, devotion, fostering an Allah-consciousness which is being mindful of Allah. Turning to Allah over and over again, standing up for truth, and encouraging one another to connect to Allah.

Although, she initially reflected on its understanding by those who don't exhibit taqwa; liars, habitual oath breakers, those who find fault in everything and everyone, those who slander and prevent good, as sinful, greedy, intrusive, abusive, harmful, selfish and forgetful persons. Additionally, when we make a mistake, after seeking Allah's grace, we mustn't give power to our faults, emotions, or other persons. We mustn't remind each other of our wrongs, and instead, we must let go and move on. If people are willing to amend their ways, their misdeeds should be forgotten.

Allah's punishment is received when we forget taqwa. Therefore, we must try to remember Allah in our every action. Taqwa, in fact, is finding the balance of love, hope, and the fear of Allah's punishment. However, it ought to move beyond a fear of Jahannam (Hell) and into the fear of disappointing or displeasing the One we intensely love. Taqwa means acting with what Allah wants over drowning in one's guilt, which stunts one in inaction. Our taqwa should transform into finding the love, hope, and awe of Allah!

#3. Fellow murid Claire who plays the musical instrument of the Harp, wishes to perform musically by connecting to love in her heart rather than her fears, as a manifestation of taqwa in herself. We ought to inspect our attachments behind our actions. Having fear behind things makes it incomplete, and instead, having God-consciousness from one's heart brings His love and mercy to the fore!

Similarly, your Aunty Nazeemah remarked how she practices taqwa as Allah-consciousness through her professional artwork. Here, your Aunty Amira from the start of Ramadan has been sharing the artwork of a talented fellow Sudanese, Hussein Salim. I remarked that his art manifested his taqwa. Allah bless all artists and musicians that beautify Your Divine reality in this life.

Above: Hussein Salim's artistic magic that has me most spellbound. I professed that my enquiries about the miniscule detailing would definitely tire him but not me ��

Shukran Ya Allah (Divine gratitude) for such a vibrant entry, both intellectually and visually, into Ramadan 2024. And we are equally grateful for Muntaha chosing to observe mini-Ramadan fasts, and Mahfouz for taking family Salah proceedings and congregational Zikr participation so seriously!

[selflessanatta]

Tibetan Buddhist Lamrim: The Dangers of Lower Rebirth, http://selflessanatta.com/tibetan-buddhist-lamrim-the-dangers-of-lower-rebirth/

New Post has been published on http://selflessanatta.com/tibetan-buddhist-lamrim-the-dangers-of-lower-rebirth/

Tibetan Buddhist Lamrim: The Dangers of Lower Rebirth

Is it possible that you could have been born a creature other than a human?

All the major world religions use some form of a carrot-and-stick approach to motivate good behavior.

The carrot is a reward for good behavior, such as going to heaven, gaining favor with God, being reborn in comfortable circumstances, reincarnation in a Pure Land, or escaping the cycle of rebirth entirely.

The stick is a punishment for bad behavior, like going to hell or being reborn as an animal.

These methods have varying degrees of success, based mostly on whether or not someone accepts the beliefs of that religion. If people don’t accept the beliefs, neither the carrot nor the stick have much force.

Historically, religious zealots would kill non-believers, ostensibly to save their souls. Apparently, God needs a worldly stick when the imaginary one doesn’t work.

The value of human life

One of the foundational beliefs in Judaism and Christianity is that humans are created in the image of God (Genesis 1:26-27). Christians believe that God loves each individual deeply and has a specific purpose for every human life.

The Quran explicitly states that Allah created humans with His own hands (Quran 38:71) and breathed His spirit into them (Quran 32:9), signifying a special and unique status among all of creation.

Both Christianity and Islam have an afterlife with potential rewards and punishments based on earthly behavior, but they don’t see life as cyclical. It’s once and done, so people better get it right the first time.

Both Hinduism and Buddhism originated in India, and both accept reincarnation or rebirth as a fundamental truth. For them, humans get unlimited do-overs.

However, based on what they did in this life, they may or may not take rebirth as human. If they are really bad, they may come back as a lower life form and endure the unique sufferings those life forms endure.

Lower rebirth is hell incarnate. To fully understand the potential punishments for non-virtuous behavior, Buddhists and Hindus are taught the possibilities for rebirth or reincarnation in the lower realms.

For Buddhists, besides motivating good behavior, the concept of taking rebirth in the animal realm prompts believers to consider how precious and rare their human life is, which is a plus.

See: Tibetan Buddhist Lamrim: Your Precious Human Life

Whereas the Western religions posit each human is special to God, and, thereby, precious and important, Buddhism posits that each human incarnation is precious because it could have been otherwise; you could have taken rebirth as an animal.

What are the dangers of lower rebirth?

What it’s like to be a bat? While it may sound like fun to fly, the life experience of bats or any wild creature is one of unending anxiety, searching for food, and enduring the fear of sudden violent death.

Further, life forms without self-awareness lack the mental capacity to understand virtue or engage in spiritual practices. It’s difficult to learn and earn their way back to being human once they’ve fallen to the lower realms.

How would you like to come back as a veal calf, raised in darkness, suspended in the air so your feet never feel the Earth, tormented and uncared for, raised for slaughter so that your flesh can be served to humans as a luxury dinner?

I wouldn’t want that.

All creatures past mollusks, in evolutionary terms, have some level of subjective experience.

With the exception of great apes, dolphins, magpies, and a few others, most animals lack self-consciousness, but that doesn’t mean they lack awareness of suffering.

Pain is pain. Death is undesirable. Every animal knows this, and they struggle against the inevitable.

If rebirth as an animal is a possibility, it’s one most people would rather avoid.

Tibetan Buddhist Lamrim teachings

The Tibetan Buddhist Lamrim teachings on the dangers of lower rebirth emphasize the potential consequences of bad behavior. A lower rebirth is earned through unwise choices and non-virtuous behavior—something within each person’s control.

Below is a summary of these teachings:

Three Lower Realms: Lamrim’s teachings describe three lower realms of existence: the hell realms, hungry ghost realms, and animal realms. Rebirth in any of these realms results in intense suffering and few opportunities for spiritual growth to escape.

See: Hungry Ghosts and the Magic Wish-Fulfilling Tree

Negative Karma: Karma is the law of cause and effect. Negative actions, such as harming others, lying, or engaging in unwholesome behavior, create negative karma that leads to rebirth in these lower realms. Santa Claus leaving coal in your stocking is a warning. Conviction for a crime is a warning. An unrepentant death will lead to lower rebirth.

Intense Suffering: Life in the lower realms is marked by intense suffering, such as extreme heat and cold in the hell realms, insatiable hunger and thirst in the hungry ghost realms, and the instinctual nature of animals who endure the apparent cruelty of nature.

Lack of Spiritual Progress: Rebirth in the lower realms hinders spiritual progress because beings in these realms are preoccupied with their suffering and basic survival needs.

Motivation for Virtue: The fear of lower rebirth motivates believers to act with a virtuous mind and heart while refraining from negative actions.

Repentance and Purification: In order to avoid negative consequences, believers must recognize and purify negative karma through practices like confession, purification rituals, and making amends.

Mindfulness of Consequences: Practitioners must maintain mindfulness of the potential consequences of their actions, make ethical choices, and avoid actions that lead to lower rebirth. Ignorance doesn’t spare the wicked.

Compassion for Beings in Lower Realms: Believers cultivate compassion for those who are in the lower realms. This compassion motivates practitioners to benefit all beings.

Seeking Refuge: Lamrim’s teachings suggest taking refuge in the Three Jewels (Buddha, Dharma, Sangha) as a means of protection from lower rebirth and as a source of guidance on the spiritual path.

Lamrim’s teachings on the dangers of lower rebirth underscore the potential consequences of poor choices and bad behavior. Further, they provide a greater appreciation for the preciousness of human life.

Meditation on the Dangers of Lower Rebirth

For the most part, Buddhism is supported by modern neuroscience. However, this is one meditation where the two differ.

See: Emptiness of Self: The Key to Buddhist Enlightenment

Buddhist notions of rebirth posit that the mind exists independently of the body, which modern neuroscience fails to support. However, if one lives as if rebirth were true, the positive motivations are the same.

Besides, any supposition about what occurs after death is completely unsupported by any data. Claims about near-death experiences, like claims about remembering past lives, are interesting, but most likely delusions of the mind. Nobody has truly died and brought back evidence about what actually happened. In short, people are free to believe whatever they want about an afterlife because no one can prove otherwise.

For this meditation, suspend your disbelief and imagine that your conscious mind leaves your body and takes rebirth sometime later in a new body. Whether that body is a human, a hungry ghost, a hell being, or an animal depends on how much you practiced virtue and how little you acted selfishly against others.

Contemplation

In addition to the points raised above, consider the following first-person narrative:

When I die, my mind must leave this body behind and find a new body to inhabit. I have no choice but to remain behind and no choice about where to go. My Karma will direct me, and my behavior in this life will determine my destination. If my actions were very negative, I would take rebirth in hell; if my actions were moderately bad, I would take rebirth as a hungry ghost; and if my actions were more bad than good, I would take rebirth in the animal realm.

Unless I purify my negative Karma through practicing sincere confession, feeling regret for past actions, and practicing virtue, my negative actions will continue to trouble me in my next life.

Given these Truths, if I were to die tomorrow, would I end up in the lower realms? Perhaps I should do something about that.

Meditation

The contemplation above should generate a strong fear of taking rebirth in the lower realms. This feeling of fear is the virtuous object of this meditation.

Hold that fear without letting your mind diminish it in any way. Make the fear as strong as possible, without becoming paranoid. You are seeking proper motivation, not paralyzing fear.

If this practice is done properly, your motivation to avoid acting in ways that harm others becomes very strong, and your desire to help people increases significantly.

When you think about it, people do bad things because they believe they can get away with it. If you don’t believe you can avoid the consequences, you don’t do bad things. It isn’t worth it. The payoff is always less than the punishment.

Religions invented the carrot-and-stick of heaven and hell for a good reason. Even if you don’t believe this is an ontological reality, acting as if they are true serves you, and everyone around you as well.

~~wink~~

Anatta

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[almaqead]

"Allah is Just the Holy Spirit." From Surah 3, Ali Imran, "Mary's Ancestor."

3:27-32

You cause the night to enter the day, and You cause the day to enter the night; and You bring the living out of the dead, and You bring the dead out of the living. And You give provision to whom You will without account."

Let not believers take disbelievers as allies rather than believers. And whoever [of you] does that has nothing with Allah, except when taking precaution against them in prudence. And Allah warns you of Himself, and to Allah is the [final] destination.

Say, "Whether you conceal what is in your breasts or reveal it, Allah knows it. And He knows that which is in the heavens and that which is on the earth. And Allah is over all things competent.

The Day every soul will find what it has done of good present [before it] and what it has done of evil, it will wish that between itself and that [evil] was a great distance. And Allah warns you of Himself, and Allah is Kind to [His] servants."

Say, [O Muhammad], "If you should love Allah, then follow me, [so] Allah will love you and forgive you your sins. And Allah is Forgiving and Merciful."

Say, "Obey Allah and the Messenger." But if they turn away - then indeed, Allah does not like the disbelievers.

If we are going to establish God is a Father and the maker of the Son, and the process took place during the transition between what is infinite what is finite, then we need, as the verses state, to establish Allah is the Holy Spirit foremost.

The Quran says "Allah warns; He is the destination, he is present and He is at a distance." This concept, called Ruh, explains how God infiltrates all reality, all consciousness, relays all thought, intuition and experience throughout creation, specifically in the transfiguration of ordinary organic matter and human tissue into the Christ:

Rūḥ al-qudus (Arabic: روح القدس, "the holy spirit" or "spirit of holiness"), ar-rūḥ al-amin (Arabic: الروح الأمين, "the faithful/trustworthy spirit"), is a Quranic expression that describes a source or means of prophetic revelations, commonly identified with the angel Gabriel.[11][12][13] Quranic commentators disagreed in their identification of Gabriel with various uses of the word rūḥ.[13][14] For some, ar-rūḥ is simply the angelic quality bestowed upon humans, but not an angel himself.

The phrase rūḥ al-qudus, commonly translated as the "holy spirit" or the "spirit of holiness", occurs four times in the Quran,[13] in Quran 2:87 and 253,[15] Al-Ma'idah verse 110,[16] and An-Nahl verse 102.[17] In three instances, it is described as the means by which God "strengthened" Jesus, and in the fourth it is identified as the one brought down God's truth to his prophet.[13]

As interpreted to refer to the Archangel Gabriel[edit]

The term Rūḥ al-Qudus is also an epithet referring to the Archangel Gabriel,[18] who is related as the Angel of revelation and was assigned by God to reveal the Qurʼan to the Islamic prophet Muhammad and who delivered the Annunciation to Mary.[19]

In the two suras in which the Qur'an refers to the angel Gabriel, it does so by name.[20] However, some hadiths and parts of the Qurʼan may arguably lend support to the alternative view.

It appears to be indicated by the Quran in sura Maryam, ayat 17–21, that it was the angel Gabriel who gave to Mary the tidings that she was to have a son as a virgin:

"screening herself off from them. Then We sent to her Our angel, ˹Gabriel,˺ appearing before her as a man, perfectly formed. She appealed, “I truly seek refuge in the Most Compassionate from you! ˹So leave me alone˺ if you are God-fearing.” He responded, “I am only a messenger from your Lord, ˹sent˺ to bless you with a pure son.” She wondered, “How can I have a son when no man has ever touched me, nor am I unchaste?” He replied, “So will it be! Your Lord says, ‘It is easy for Me. And so will We make him a sign for humanity and a mercy from Us.’ It is a matter ˹already˺ decreed.”

[asma-al-husna]

Allah calls Himself Ar-Raheem— The Bestower of Mercy, The Most Compassionate— on 93 occasions in the Quran, 112 times in the basmalah. Ar-Raheem is the One who bestows His continuous mercy on all of creation and who bestows even more grace and greater rewards in response to the good deeds of the believers!

The Most Compassionate, the Bestower of Mercy

Both raheem and rahmaan come from the root raa-haa-meem, which points to four main meanings. The first meaning is to have gentleness and to love, the second is to have mercy. The third meaning is to show favour, and the fourth meaning is to have all that is required for beneficence.

This root appears 339 times in the Quran in nine derived forms. Examples of these forms are turhamoona (“receive mercy”), ruhman (in affection”), and ar-raahimeena (“[of]those who show mercy”).

Linguistically, raheem shows continuity or repetition (the ending of –ee(m)). For example jameel means beautiful and kareem means honourable or generous, which reflect characteristics or states. Related to Ar-Rahmaan, Ar-Raheem refers to the action or the effect of Allah’s intense mercy on creation, indicating how this mercy encompasses creatures. Imagine a shower of blessings, and imagine the shower as very intense and continuous. Allah is the intensely and the continuously Merciful.

Ar-Raheem Himself says: He said, “I will ask forgiveness for you from my Lord. Indeed, it is He who is the Forgiving, the Merciful [Quran, 12:98] . . . [O Muhammad], inform My servants that it is I who am the Forgiving, the Merciful [Quran, 15:49] and. . . And indeed, your Lord – He is the Exalted in Might, the Merciful. [Quran, 26:9]

The merciful of the creation

Certain names Allah ‘azza wa jall uses only to describe Himself. He says: Say: Invoke Allah or invoke Ar-Rahmaan, by whatever name you invoke Him (it is the same), for to Him belong the Best names. [Quran, 17:110] As for Allah’s name Ar-Raheem, Allah ‘azza wa jall has described others by it: Verily, there has come unto you a Messenger from amongst yourselves. It grieves him that you should receive any injury or difficulty. He (Muhammad) is anxious over you (to be rightly guided) for the believers kind and merciful. [Quran 9:128]

Being kind to others is a blessing

Know that kind and compassionate treatment is liked by Ar-Raheem and is in fact His blessing from Him to you. A person who is hardhearted is deprived of this divine blessing and mercy. Aishah radiyallahu ‘anha reported that some Bedouins came to the Messenger of Allah salallahu ‘alayhi wasallam and asked, ‘Do you kiss your children?’ He replied, ‘Yes.’ They then said: ‘By Allah, we do not kiss them.’ He then replied, ‘I cannot help you if Allah has snatched kindness from your hearts.’ [Al-Bukharee, Muslim] So open up your heart to others and constantly warm your heart with the remembrance of Allah ‘azza wa jall.

How can you live by this name?

1. Obey Ar-Raheem, hold onto the Quran.
And He is Merciful (Raheem) to the believers [Quran, 33:43]. Allah ‘azza wa jall mentions ways for you in the Quran to receive His special mercy as a believer. He says: and obey Allah and His Messenger so that you all may receive Mercy [3:132]. This mercy is only reserved for those who try their best to hold on to the guidelines, prohibitions, and commandments mentioned in the Quran and Sunnah. And this is a book, We have sent it down as one blessed, so follow it and fear Allah so that you all may receive Mercy [6:155].

2. Strive for taqwa.
O you who have believed, have taqwa of Allah and believe in His Messenger; He will [then] give you a double portion of His mercy and make for you a light by which you will walk and forgive you; and Allah is Forgiving and Merciful [Quran, 57:28]. Taqwa can be described as consciousness which inspires you to be on guard against wrong action and eager for actions which please Allah ‘azza wa jall and to stay away from those actions which displease and anger him. Tips to increase your taqwa are: be alert to whatever may divert you from Allah, and be alert to your desires that may lead you to the forbidden. Ascribe each success, material or spiritual, to Allah only, and long for His pleasure in everything you do, big or small. Renew your emaan by reflecting on Ar-Raheem’s creation and remember death by living each day with the knowledge it can happen anytime.

3. Pray four units of prayer before ‘asr.
The Prophet salallahu ‘alayhi wa sallam said: May Allah have mercy on one who prays four raka’aat before the ‘asr Prayer [At-Tirmidhee].

4. Listen to the Quran attentively.
And when the Quran is recited, listen to it with attention, that you may receive mercy [Quran, 7:204]. Have you noticed the effect on your heart when you sit and listen to the Quran with your ears and heart, with no distractions around you? The more you respect and honour the Book of Allah, the more cure, guidance and mercy you will receive through it.

5. Turn to Ar-Raheem.
Whenever Ar-Raheem gives you a trial, know that no one can give you a way out but Him, so turn to Him as soon as hardship hits you. And if Allah should touch you with adversity, there is no remover of it except Him; and if He intends for you good, then there is no repeller of His bounty. He causes it to reach whom He wills of His servants. And He is the Forgiving, the Merciful [Quran, 10:107]. No matter what sin you commit, Allah ‘azza wa jall forgives you if you repent of it. That’s the beauty of Al-Ghafoor Ar-Raheem.

6. Ask Ar-Raheem for compassion.
The Prophet salallahu ‘alayhi wa sallam said: He who is not merciful to our young (people) and who shows no respect to our elderly is not one of us. [At-Tirmidhee] Ask Allah ‘azza wa jall to bless you with a soft heart and to enable you to feel compassion towards your relatives, friends, and the whole Muslim nation. How many do not feel responsible or attached to the ummah? The Prophet salallahu ‘alayhi wa sallam said: The similitude of believers in regard to mutual love, affection, fellow-feeling is that of one body; when any limb of it aches, the whole body aches, because of sleeplessness and fever. [Muslim]

O Allah, Ar-Raheem, we know that You bestow Your mercy perfectly and continuously on all that exists. Guide us to hold onto Your book and the sunnah so we may attain your special mercy and adorn our actions, speech, and thoughts with a deep sense of taqwa. Make us turn to You at all times, asking for Your Mercy, and make us compassionate so we will enter through the gates of Your paradise by Your mercy, ameen!

[tawakkull]

ISLAM 101: SPIRITUALITY IN ISLAM: PART 117

The meaning of Tasawwuf

Last Part 12

Among the Sufis who aided Islam with the sword as well as the pen, to quote Reliance of the Traveller were: such men as the Naqshbandi sheikh Shamil al-Daghestani, who fought a prolonged war against the Russians in the Caucasus in the nineteenth century; Sayyid Muhammad ‘Abdullah al-Somali, a sheikh of the Salihiyya order who led Muslims against the British and Italians in Somalia from 1899 to 1920; the Qadiri sheikh ‘Uthman ibn Fodi, who led jihad in Northern Nigeria from 1804 to 1808 to establish Islamic rule; the Qadiri sheikh ‘Abd al-Qadir al-Jaza’iri, who led the Algerians against the French from 1832 to 1847; the Darqawi faqir al-Hajj Muhammad al-Ahrash, who fought the French in Egypt in 1799; the Tijani sheikh al-Hajj ‘Umar Tal, who led Islamic Jihad in Guinea, Senegal, and Mali from 1852 to 1864; and the Qadiri sheikh Ma’ al-‘Aynayn al-Qalqami, who helped marshal Muslim resistance to the French in northern Mauritania and southern Morocco from 1905 to 1909.

Among the Sufis whose missionary work Islamized entire regions are such men as the founder of the Sanusiyya order, Muhammad ‘Ali Sanusi, whose efforts and jihad from 1807 to 1859 consolidated Islam as the religion of peoples from the Libyan Desert to sub-Saharan Africa; [and] the Shadhili sheikh Muhammad Ma‘ruf and Qadiri sheikh Uways al-Barawi, whose efforts spread Islam westward and inland from the East African Coast … . (Reliance of the Traveller,863).

It is plain from the examples of such men what kind of Muslims have been Sufis; namely, all kinds, right across the board—and that Tasawwuf did not prevent them from serving Islam in any way they could.

To summarize everything I have said tonight: In looking first at Tasawwuf and Shari‘a, we found that many Qur'anic verses and sahih hadiths oblige the Muslim to eliminate haram inner states as arrogance, envy, and fear of anyone besides Allah; and on the other hand, to acquire such obligatory inner states as mercy, love of one’s fellow Muslims, presence of mind in prayer, and love of the Prophet (Allah bless him and give him peace). We found that these inward states could not be dealt with in books of fiqh, whose purpose is to specify the outward, quantifiable aspects of the Shari‘a. The knowledge of these states is nevertheless of the utmost importance to every Muslim, and this is why it was studied under the ‘ulama of Ihsan, the teachers of Tasawwuf, in all periods of Islamic history until the beginning of the present century.

We then turned to the level of Iman, and found that though the ‘Aqida of Muslims is that Allah alone has any effect in this world, keeping this in mind in everyday life is not a given of human consciousness, but rather a function of a Muslim’s yaqin, his certainty. And we found that Tasawwuf, as an ancillary discipline to ‘Aqida, emphasizes the systematic increase of this certainty through both mudhakara, ‘teaching tenets of faith’ and dhikr, ‘the remembrance of Allah,’ in accordance with the words of the Prophet (Allah bless him and give him peace) about Ihsan that “it is to worship Allah as though you see Him.”

Lastly, we found that accusations against Tasawwuf made by scholars such as Ibn al-Jawzi, and Ibn Taymiya were not directed against Tasawwuf in principle, but to specific groups and individuals in the times of these authors, the proof for which is the other books by the same authors that showed their understanding of Tasawwuf as a Shari‘a science.

To return to the starting point of my talk this evening, with the disappearance of traditional Islamic scholars from the Umma, two very different pictures of Tasawwuf emerge today. If we read books written after the dismantling of the traditional fabric of Islam by colonial powers in the last century, we find the big hoax: Islam without spirituality and Shari‘a without Tasawwuf. But if we read the classical works of Islamic scholarship, we learn that Tasawwuf has been a Shari‘a science like tafsir, hadith, or any other, throughout the history of Islam. The Prophet (Allah bless him and give him peace) said,

“Truly, Allah does not look at your outward forms and wealth, but rather at your hearts and your works” (Sahih Muslim, 4.1389: hadith 2564).

And this is the brightest hope that Islam can offer a modern world darkened by materialism and nihilism: Islam as it truly is; the hope of eternal salvation through a religion of brotherhood and social and economic justice outwardly, and the direct experience of divine love and illumination inwardly.

[ibadst]

THE BETTER WAY Of Ramadan #ramadan #ramadan #quran #muftimenk

THE BETTER WAY Of Ramadan

my beloved Brothers the first request I have is for you to put your phones down

inshallah we are recording this and we will make it available on YouTube by the will of Allah

in the house of Allah to have everyone stand and everyone's phones come up and

all the lights shine bright personally I think it's a disturbance

not only for the speaker but even for the others who want to concentrate

my brothers and sisters I start off with the Dua a supplication a prayer may Allah forgive all of us may Allah grant

us steadfastness may Allah be pleased with us may Allah alleviate the suffering of all those who are

struggling across the globe may Allah Grant ease in all your lives whoever is struggling in whatever way

may Allah Grant you ease may Allah answer our duas obviously the Halal ones

may Allah Say Amen may Allah Almighty protect us from Haram

may Allah Almighty make us realize that we need to develop a relationship with

him and make it easy for us I was told to speak about utilizing your

time during the month of Ramadan how to do it perhaps the preparation the run-up to the month of Ramadan

and I think one of the most important things for us to note is why the fasting was prescribed in the first place on

simple reason made mention of directly why did Allah tell us to fast

he says that's the reason oh you who believe fasting has been

prescribed upon you just like it was to those before you in order that you achieve takawa what is taqwa when you

hear people speak about it they say the consciousness of Allah the fear of Allah

what else do they say they say various other things

I'm sure you've heard consciousness of Allah I'm sure you've heard

the fear of Allah there was a question that someone raised

a few years back which resulted in a beautiful explanation that I want to share with you

they said the question from a young lad why should I

be scared of Allah meaning that when you say fear of Allah fear Allah you know

it's a good question one of the primary things you and I need

to understand is the consciousness of Allah which means

to know that he is your lord he made you he he is in control of everything on

Earth and you are going to helplessly go back to him helplessly go back to him

meaning the day you are in your last no one and nothing will be able to delay

You by a moment

if only you knew when the fixed time of Allah comes for you or for anything or

anyone it will not be delayed not even by a moment you gotta go you gotta go

you could have had all the wealth on Earth or all the health on Earth but

your time is up it's up something will happen to ensure that you're gone so I need to be conscious of that all

the time all the time I need to keep thinking about the fact that I came from

somewhere I am somewhere and I'm going somewhere Consciousness but the fear of

Allah do I worship Allah because I'm scared of him

good question right when you're scared of someone what type of a relationship would you have so you

need to put the sphere of Allah into context what is the context there is a

way of explaining it or there are perhaps more than one way there is more than one way of explaining it perhaps

but here's one so when you love someone and you love

them dearly think about someone you love you love them so much

I'm sure you guys have someone in your minds right oh the way you're nodding your head I

hope it's Halal bro you have someone in your mind I love

this person so much right would you do anything to hurt them would you do

anything to be in their bad book so the relationship

is Disturbed would you do something like that the answer is no why don't you want to

do something because I don't want to spoil this relation that I have do you understand what I'm saying so I fear

spoiling the relationship with the one I love so this fear is born out of

tremendous love you understand the point because I love Allah so much I fear

getting into the bad books you see what I'm saying so takua is

if you look at the Deep explanation that some have given they have said

taqwa comes from the term wikaya which refers to a barrier so create a barrier

between you and what that which displeases Allah or the

punishment of Allah I make a barrier how do I make that barrier well by doing the

right things and staying away from the wrong things as simple as that so that is taqwa in essence so Allah says I have

prescribed fasting so that your relationship with me can be on the

highest level you you realize who I am you worship me correctly you become

compassionate in all the other benefits of fasting and at the end of that

prescribed time you should have achieved a better relationship with Allah that's why they say

you might have heard that one day the prophet Muhammad peace be upon him said

amen Thrice as he was climbing up the member the pulpit and when he was asked later

he said jibril made a few duas and I was saying Amin to them what was one of the

duas one of them was that woe be upon the one who witnesses the month of

forgiveness and doesn't achieve the forgiveness something is for sale literally for sale

and you don't make use of it yet you need it yesterday I gave the example and I'd

like to give it again of Black Friday which month is Black Friday in

November everyone knows right why do you know you know because you wait for it you

know because I can't really afford some of the stuff through the year but I'm going to Market I'm going to watch it

and I'm waiting for Black Friday because there's going to be some awesome specials and as soon as the sale is

announced we are on our phones we are on the laptops and we're busy buying and we